Carlisle, Pa. to implant and cherish. We would guard || Alexandria, D.C. 1st., Sunday School Danville, 51 00 29 44 Baltimore, Md. 1st., Juv. Miss. Soc. 60 00 2d Male S. S. 21 58 Youths' Assoc. 20 00 Sunday School 8 67 50 00 2.76 Youths' Miss. Soc. 1 00 33 57 Amount. convert the power with which, in the eyes of the people, a false religion clothes them, into the means of gaining their own selfish pur poses. The Khoor was an incantation by which it was intended to resist the real or supposed extortion of government in the collection of revenue or rent. The Brahmans, after the proper ceremonies, make a pile of wood of a circular form, upon the top of which they place an old woman, or a cow, accord. ing to the desperate nature of the case; the last, in consequence of the sacred character of the animal, being used in the extreme cases. They then surround the Khoor with lighted brands or torches; and if the party proceeds to levy the demand, against which they are performing the Khoor, they light the pile, and the sacrifice is completed; and if the aggressor be a Hindu, the retribution to him is terrible. Dharná.-The common occasion for the performance of this ceremony was for the recovery of a debt, by a more summary process than that of the courts of law, and sometimes for sums that could not be recovered in those courts. Dharná means destitution, or wo, and [to sit dharna] implies as much as that the creditor must perish if the debt be not paid. The Brahman comes, and, watch ing an opportunity when the debtor is at home, seats himself down at the door, armed poison in the other; taking care that, if with a dagger in the one hand, and a vial or possible, his victim shall see him. The dagger and the poison are not for the debtor, but for the Brahman himself, who would in. stantly swallow the one, and plunge the other into his breast, if the debtor should offer to escape from the house; and having occasion. ed the death of a Brahman, is a crime for which there is neither forgiveness nor expiation. The Brahman fasts; and to eat while a Brahman is in dharna, is just the same as to kill him; so the debtor has no alternative but to fast also. Even then it is no wager of starvation in which the debtor has any thing like fair-play. He himself may die like a dog, as he is; but not so if he should outstarve the Brahman, that would still be the same, and therefore the debtor has no alter. native left, but to pay, or be starved to death, under the horrible thought, that, before he can by possibility escape in that way, he may have incurred the pains of everlasting damnation. This custom is now forbidden in the British parts of India; it could only take place between a Hindu and a Hindu.' Picture of India, vol. ii, page 240. See also Total received by the Board of Foreign Missions during the Quarter ending August 1st, 1844, $14,140,13, from the following sources. [Note. For particulars see monthly acknowledgments.] Pby. of Luzerne. 6 50 17 50 10 50 23 36 24 60 00 100 94 Princeton 148 28 57 86 Boundbrook Phy. of Philadelphia. 2 56 Pby, of Albany. Rye 60 00 Allentown 12 00 Phila. 10th ch. 504 32 Pound Ridge 24 11 South Salem, 85 75 Pby. of Columbia. Pby. of Newton. Individuals 10 00 347 90 Lower Mt. Bethel Pby. of Long Island. Moriches 8 58 Brick Pby. af New-York. 21 94 Brooklyn 1st New-York 1st 30 52 Wallabout SYNOD OF NEW-YORK. Pby. of Hudson. Hamptonburg Duane-street Oxford 5 00 Newton 62 00 Hackettstown 15 02 Pby. of Raritan, 29 21 Kingwood 67 00 22.00 55 00 356 41 Towanda 10 00 2d Pby, of New-York. Columbia 30 14 15 00 Leacock & M. Octorara 35 22 15 00 105 77 THE DOMESTIC MISSIONARY CHRONICLE. SEPTEMBER, 1844. For the Domestic Missionary Chronicle. DOMESTIC MISSIONS. NO. III. We have already shown that knowledge and virtue are necessary not only for our country's prosperity, but also for our nation. al existence. Laws for the suppression of vice, however good, cannot be executed, except by the concurrence of public senti. ment. There must be a moral power to restrain, and prevent that corruption which has been fatal to all other republics, and which shall, sooner or later, destroy ours, if indulged and tolerated. This power, consisting in love to God and benevolence to man, is found only in the institutions of Christianity, in the preaching of the gospel, in the guardianship of domestic virtue at the fireside, in the education of youth by enlightened and pious teachers: in a word, in all those sacred influences, impregnating the mass of society, which flow from an enlightened, pious, and laborious ministry. We design, in this number, to show, that by bringing and retaining our whole population under the influence of strong religious principle, we shall exert a happy influence upon other nations, and ultimately upon the world. end, the elevation and happiness of human nature. "Where the spirit of the Lord is, there is liberty." Pure Christianity, in its very nature, is true liberty; it does, it is true, recognise among men a distinction of talents, and character, and influence; but it certainly enjoins, what is found in our political institutions, rational freedom and equality. Let Christian light and feeling universally be diffused through any nation, so that all are made capable of freedom, and then liberty will necessarily ensue; then the chains of arbitrary power will be broken, and there will be an equality of obligation and rights; then the ill-founded claims of men, which despotism gives, shall cease; then every throne which is not erected by free and general consent, shall be overturned, and rulers will be appointed by the people, for the purpose of promoting the people's interest and welfare. Philanthropy, benevolence, and Christian charity, then, are all interested in the mighty struggle on this subject that is taking place in the world. But whether we desire it or not, we are, and must be daily, exerting an influence upon other countries. From our peculiar character, our free institutions, our local situation, and the extent of our territory, (comprising more than one twentieth part of the land surface of the globe,) we must be influencing, to no little degree, the other nations of the earth. Our facilities for the acquisition of wealth, the ease with which we have intercourse with all parts of the earth, and the active enterprise of our population, are so many means of bearing upon the character and destinies of other sections of the world. But what shall be the nature To desire that other nations should have the liberty that we enjoy, as far as they are able to bear it, is the dictate not only of benevolence, but also of piety. There is no doubt, that the doctrines of genuine religion are usually found in conjunction with the principles of correct freedom, while civil despotism, and spiritual ignorance, in their oppressive power, are ordinarily combined. All history and observation teach us, that just views of religion, the rights of con. science and evangelical piety, are the most prevalent where true liberty is prized and felt. They spring from the same source, easily unite together, and tend to the same" of this influence? Here freedom's best and |